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أبو ذر الغفاري
تقریباً 590 عیسویA tribesman of Ghifar among the very first converts, remembered for fierce asceticism and for denouncing the hoarding of wealth; Uthman exiled him to al-Rabadha, where he died.أبو عفك
An old man of Banu Amr ibn Awf, then of Banu Ubayda, of al-Aws; Ibn Ishaq says his hypocrisy became open when al-Harith ibn Suwayd ibn al-Samit was killed, and he composed verses reviling a rider who had split the unity of the sons of Qayla; the Prophet said 'who will deal with this wretch for me?' and Salim ibn Umayr killed him; Umama al-Muzayriyya's verses allude to his great age.عصماء بنت مروان
A woman of Banu Umayya ibn Zayd married to Yazid ibn Zayd of Banu Khatma, with five grown sons; Ibn Ishaq says she showed hypocrisy after Abu Afak's killing and composed verses reviling Islam and its people and inciting against the Prophet, which Hassan answered; Umayr ibn Adi al-Khatmi killed her at night in her house after the Prophet said 'is there no one to deal with the daughter of Marwan for me?'ذو الخويصرة التميمي
A man of Banu Tamim (identified as Hurqus ibn Zuhayr al-Sa'di) who brazenly challenged the Prophet during the distribution of spoils at al-Ji'rana, saying 'Act justly, for you have not acted justly'; the Prophet rebuked him and foretold that from his progeny would emerge a sect that passes out of religion (the Kharijites).مسدد بن مسرهد
واقعہ
غزوة سالم بن عمير لقتل أبي عفك
تقریباً 625 عیسوی · تقریباً 3 ھIbn Ishaq relates that Abu Afak, of Banu Amr ibn Awf and then of Banu Ubayda, showed his hypocrisy openly when al-Harith ibn Suwayd ibn al-Samit was killed, and composed verses reviling a rider who had split the sons of Qayla and broken their unity; the Prophet said: who will deal with this wretch for me? and Salim ibn Umayr, one of the Weepers, went out and killed him; Umama al-Muzayriyya spoke two verses on it.غزوة عمير بن عدي الخطمي لقتل عصماء بنت مروان
تقریباً 625 عیسوی · تقریباً 3 ھIbn Ishaq relates from Abdullah ibn al-Harith ibn al-Fudayl from his father that Asma' bint Marwan, of Banu Umayya ibn Zayd and married to Yazid ibn Zayd of Banu Khatma, showed hypocrisy after Abu Afak's killing and composed verses reviling Islam and its people and inciting against the Prophet, which Hassan ibn Thabit answered; when it reached the Prophet he said 'is there no one to deal with the daughter of Marwan for me?' Umayr ibn Adi al-Khatmi heard him, went to her house that night and killed her, and the Prophet told him 'you have helped God and His Messenger, Umayr', and that no two goats would butt heads over her. Ibn Ishaq says that day was the first on which Islam became strong among Banu Khatma.ارتداد مسيلمة وادعاؤه النبوة باليمامة
تقریباً 631 عیسوی · تقریباً 9 ھWhen the Banu Hanifa delegation returned to al-Yamama, Musaylima apostatised and claimed prophethood, saying he had been made a partner in the matter with Muhammad and citing the Prophet's words that he was 'not the worst placed of you'. He produced rhymed sayings imitating the Qur'an, permitted wine and fornication and lifted the prayer, while still testifying that Muhammad was a prophet, and Hanifa rallied to him. Ibn Ishaq has it from a shaykh of Banu Hanifa and adds: God knows best which account is true.كسر الحجر الأسود ٤١٣
تقریباً مارچ 1023 عیسوی · ذوالحجہ 413 ھIn the days of the Hajj of 413 a man among the pilgrims from Egypt struck the Black Stone with a mace and broke off a piece, and the people killed him on the spot. Strife broke out between the people of Egypt and the Maghribis; twenty of them were killed, and the people of the Haram plundered them, they being between Mecca and Mina for that reason. Ibn al-Jawzi says: Abu'l-Ghana'im said, 'I saw a large red man with a sword and a mace climb to the Stone on the day of nafr, a Friday, and strike it three times in succession, saying: How long will the stone be worshipped while neither Muhammad nor Ali prevents me?' The people rose against him and killed him, and killed about twenty men who climbed up to it after him; four were burned. A piece broke off the Stone, in three small parts; its outer skin was stripped on every side, leaving a visible portion and three fragments. The Banu Shayba gathered what had broken off, mixed it with musk-scented water and lac, and smeared it on the Stone, where it remains as it is today.
تصنیف
الآيات الشيطانية
Rushdie's 1988 novel that triggered the Khomeini fatwa and the global free-expression crisis — indexed here as a historical object, neutrally.أبيات أبي عفك في الراكب الذي صدّع أولاد قيلة
Five verses Ibn Ishaq gives to Abu Afak: he had lived an age and never seen a house or gathering truer to its pledges than the sons of Qayla, whose assembly could level mountains and never bowed; then a rider split them, bringing lawful and forbidden together; had they believed in might or followed a king, they would have followed Tubba'.أبيات عصماء بنت مروان في عيب الأنصار وطاعتهم «الأتاوي»
Four verses in which Asma' reviles Banu Malik, al-Nabit, Awf and Banu al-Khazraj: you obeyed a stranger of neither Murad nor Madhhij, hoping in him after the killing of your chiefs as one hopes for broth from a cooked pot; and she wishes for a proud man who would catch him unawares and cut off the hope of those who hope.
تصور
التقليد الأعمى
Wajdi reports, without naming them, that scholars of Islam held the faith of a mere imitator unacceptable, because imitation can be of falsehood as well as truth. He reads Islam as calling each responsible person to use reason in inference and deduction, as protection against the rigidity that the ill-intentioned exploit. The statement is attributed to the author's report.هَدْر
Hadr means waste or nullity; as a technical term, a hadr soul is one for which there is neither retaliation, diya nor expiation. The principle is that a human life is protected, but an apostate is an exception agreed by the jurists: the imam or his deputy executes him, and if someone other than the imam kills him without authorisation there is no retaliation or diya, though he is disciplined (ta'zir). The blood of a heretic whose innovation is takfiri is also wasted, and so is that of a belligerent non-Muslim; non-combatants such as women, children, the old, and monks may not be killed. The blood of a married adulterer is wasted in the view of most jurists; the Hanafis require that the killing follow a judgment. Where a wounded person's status changed between protected and wasted before death, the majority hold the earlier wound unliable, while Ibn al-Qasim (Maliki) holds a diya due. If a Muslim shot a hadr person who then converted before the arrow struck, the majority hold no retaliation is due, while the Shafi'is hold, in the sounder view, a lighter diya paid by the kin. For the Shafi'is the retaliation is claimed by the Muslim next of kin; for the Hanbalis it is the imam who executes. A person whose blood is wasted need not be given water he needs, and the Shafi'is and Hanbalis permit a compelled person to kill such a person to save his own life if no other food is found. One whose blood was wasted by a crime who kills himself gets no expiation from that act, since he has no right to spill his own blood.هَجْر
Hajr in the lexical sense is the opposite of joining; technically it is leaving what must be attended to, and a person's separation from another in body, speech or heart. Abandoning what God has forbidden is commanded, on the saying 'the emigrant is one who abandons what God has forbidden'. It is forbidden for a Muslim to shun his Muslim brother for more than three nights; most jurists allow shunning for three nights, and some count shunning beyond that among the major sins except toward one who has left the brotherhood of Islam. Whether shunning ends by written messages to an absent person, or by greeting, the jurists differ. The better of the two who shun is the one who greets first. Shunning a non-Muslim is allowed, and a husband may shun a rebellious wife in bed until she obeys. Shunning openly sinful or innovating people as correction is recognised, and the jurists give several rulings on it and three on the one who sins in secret.هَمّ
Hamm in the legal sense is the resolve of the heart to do something, good or bad, before doing it; it is stronger than a passing thought. Most scholars hold that one who resolves on a good deed and does not do it has a full good deed recorded, and one who resolves on an evil deed and leaves it has a good deed recorded if he left it for God's sake; the jurists differ on the reward of one who left it for another reason. Al-Baqillani and others hold that the resolve that is not recorded is the passing thought without settled purpose, while a firm resolve is held against the person; they differ on whether a firm resolve to commit an act of the limbs is punished, some holding that it is punished by reproach rather than by torment. Some jurists hold one who resolves on sin within the Sacred Precinct is held to account, while others hold the pardon for resolve general in and outside the Precinct. Resolving on unbelief, or firmly intending it for the future, is held by al-Nawawi and others to be unbelief at once, but a passing whisper does not count.هَوَى
Hawa in the technical sense is the inclination of the soul towards pleasures it relishes, without the call of the law. It differs from shahwa (appetite) in that hawa concerns opinions and beliefs, while shahwa concerns obtaining pleasurable things. Hawa that agrees with the law is praised, and that which opposes it is blamed; the law forbids following the blamed kind. The jurists divide the followers of hawa into those whose unbelief is to be declared and those who are not; they differ on the acceptance of the testimony of the first, while most accept the testimony of the misguided but not the Khattabiyya. Al-Ghazali divides hearts into three kinds, and scholars count opposing one's own desire the greatest struggle. Two causes lead to following desire: the strength of its rule, and the reluctance to think clearly when things are unclear.هَزْل
Hazl is jest, the opposite of seriousness; technically it is when a word is used without intending its meaning, literal or figurative. It is distinct from play (la'ib), banter (mizah), error (khata') and forced compliance (talja'). Jest does not affect capacity or choice of the act, but it does affect choice of the legal effect, so the act is taken as valid cause while the ruling is not desired. For contracts that can be cancelled, the Hanafis disagree: Abu Hanifa gives priority to the party who claims the jest was dropped, while the two companions hold the contract void when both agreed to proceed in jest. The Shafi'is hold a jester's sale valid in the sounder view, and the Hanbalis in the prevailing view void. For contracts that cannot be cancelled, such as divorce, manumission, return to a wife and vows, most jurists hold that jest and seriousness are equal, relying on the saying 'three things, in jest or earnest, are binding: marriage, divorce and return'. The Malikis differ in some cases. Most jurists hold a jester's marriage valid, while the Malikis hold it binding, and some hold it not binding where proof of jest exists. On khul' (divorce for compensation), Abu Hanifa and the two companions differ on whether the divorce takes effect and the compensation is due. The Hanbalis hold a gift or endowment made in jest void, and the Hanafis hold a bequest void for jest. Jest in admission: the Hanafis void it; the Shafi'is and Hanbalis hold the admission binding even if made in jest. In belief, a Muslim who speaks words of unbelief in jest is held to have apostatised by the majority, and a non-Muslim who professes Islam in jest is held a Muslim in the view of the Hanafis and Shafi'is; Ibn al-Qayyim holds the speaker bound by the words outwardly. Slander made in jest is punished by hadd according to the Shafi'is, and by discretionary punishment according to the Hanafis if the speaker habitually jests in that way.هِجَاء
Hija', in the lexical sense, is the opposite of praise: it is abuse and enumeration of faults; the word also means spelling out the letters of a word. It differs from sabb (abuse, which is wider), from qadhf (accusing a free Muslim of unchastity or of a false lineage), and from ghiba (backbiting, said in the absence of the person). Most jurists allow satirising an unbelieving non-protected person and an apostate, since the Prophet bade Hassan ibn Thabit satirise the unbelievers, and forbid satirising a Muslim; the Shafi'is except an innovator and an open sinner; the Hanafis allow satire of a hypocrite. Satirising the dead is judged as satirising the living. If two men abuse each other, the sin falls on the one who began, and retaliation is allowed to the extent of the wrong. The imam may discipline one who satirises people without right.الإلحاد
Ilhad means deviating from the straight path, and in the technical sense it is turning from the sound law toward some form of unbelief, or attacking the religion while claiming to be a Muslim. The jurists distinguish it from apostasy, hypocrisy, heresy in the sense of hidden unbelief, and dahriyya (denial of the Creator). The ilhad is the widest category of unbelief. Ilhad in the sacred precinct is injustice there, and the sayings on its meaning differ. A Muslim who commits ilhad takes the rulings of the apostate, while a dhimmi who attacks the religion breaks his covenant.الحرية الفردية
Al-Bahi presents individual liberty in thought, politics and wealth as a product of the European Renaissance and a reaction against the Middle Ages (p. 144). He then criticises what he calls its excess: a freedom of thought used to justify colonial tutelage, the economic and political ties of democracy, and the concentration of wealth that marks capitalism (pp. 145, 148, 150). This is the author's critique of the Western model, offered from his own Islamic frame; the book does not survey the debate.خلق القرآن
A question of creed over which the mihna took place in the days of Imam Ahmad. Ibn Badran's book reports the Imam's position and the positions of the sects that opposed him, and how the Jahmiyya divided over the question.تعدی (زیادتی: مال، جان، عزت اور انتقالِ علت)
Ta'addi is injustice and overstepping of right. It has two senses: attack on another's right, and the transfer of a ruling to another place. Every kind is forbidden and carries sin and liability, and may bring a penalty or discipline. Usurpation, destruction and theft oblige return or the value; a depositee is liable only for negligence or wrong; a pledge and a loan are disputed; an agent is trusted. Attack on a person requires retaliation or blood-money; attack on honour is forbidden and may be resisted. The transfer of a cause (ta'addi al-'illa) is its extension to branches, and fire spreading beyond one's land is liable.
گروہ
اسکریننگ روم
المصير
1997 عیسوی · 1418 ھ†Youssef Chahine's film about Ibn Rushd in Almohad Cordoba on the eve of the burning of his books — a deliberate parallel with 1990s Egypt and religious militancy.المهاجر
1994 عیسوی · 1415 ھ†Youssef Chahine's retelling of the Joseph story set in ancient Egypt; its release sparked a legal battle in Egypt over depicting Qur'anic prophets on screen.الرجل الحر: بديع الزمان سعيد النورسي
2011 عیسوی · 1432 ھ†A Turkish biopic of Bediüzzaman Said Nursi — Kurdish scholar to author of the Risale-i Nur — the largest film about a modern Turkish religious scholar.خضوع
2004 عیسوی · 1425 ھ†Theo van Gogh and Ayaan Hirsi Ali's short film criticising the treatment of women under Islam; van Gogh was assassinated months after its broadcast.منٹو
2018 عیسوی · 1439 ھ†Manto.راقص الصحراء
2014 عیسوی · 1435 ھ†Based on the true story of an Iranian dancer who founded a secret dance group in Tehran despite the ban; starring Reece Ritchie and Freida Pinto.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔